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Summary This category addresses the philosophy of Thomas Hobbes (1588–1679). The most famous aspect of Hobbes's work is his political philosophy, which is explained in Leviathan and elsewhere. But Hobbes, like many philosophers of his day, also worked on a wide variety of other issues. Thus this section includes works that address Hobbes's views on many topics outside political philosophy, including mind, language, and religion.
Introductions Lloyd & Sreedhar 2008 is an introduction to Hobbes's moral and political philosophy.  Duncan 2009 is an introduction to other aspects of Hobbes's philosophy.

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  1. W. S. A. (1979). The Golden Lands of Thomas Hobbes. The Review of Metaphysics 33 (2):444-445.
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  2. R. I. Aaron (1945). A Possible Early Draft of Hobbes' de Corpore. Mind 54 (216):342-356.
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  3. Arash Abizadeh (forthcoming). Publicity, Privacy, and Religious Toleration in Hobbes's Leviathan. Modern Intellectual History.
    What motivated an absolutist Erastian who rejected religious freedom, defended uniform public worship, and deemed the public expression of disagreement a catalyst for war to endorse a movement known to history as the champion of toleration, no coercion in religion, and separation of church and state? At least three factors motivated Hobbes’s 1651 endorsement of Independency: the Erastianism of Cromwellian Independency, the influence of the politique tradition, and, paradoxically, the contribution of early-modern practices of toleration to maintaining the public sphere’s (...)
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  4. Arash Abizadeh (2011). Hobbes on the Causes of War: A Disagreement Theory. American Political Science Review 105 (02):298-315.
    Hobbesian war primarily arises not because material resources are scarce; or because humans ruthlessly seek survival before all else; or because we are naturally selfish, competitive, or aggressive brutes. Rather, it arises because we are fragile, fearful, impressionable, and psychologically prickly creatures susceptible to ideological manipulation, whose anger can become irrationally inflamed by even trivial slights to our glory. The primary source of war, according to Hobbes, is disagreement, because we read into it the most inflammatory signs of contempt. Both (...)
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  5. Terrence F. Ackerman (1976). Two Concepts of Moral Goodness in Hobbes's Ethics. Journal of the History of Philosophy 14 (4):415-425.
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  6. Marcus P. Adams (forthcoming). Hobbes, Definitions, and Simplest Conceptions. Hobbes Studies.
    Several recent commentators argue that Thomas Hobbes’s account of the nature of science is conventionalist. Engaging in scientific practice on a conventionalist account is more a matter of making sure one connects one term to another properly rather than checking one’s claims, e.g., by experiment. In this paper, I argue that the conventionalist interpretation of Hobbesian science accords neither with Hobbes’s theoretical account in De corpore and Leviathan nor with Hobbes’s scientific practice in De homine and elsewhere. Closely tied to (...)
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  7. Timo Airaksinen (2012). D. M. Gross, The Secret History of Emotion: From Aristotles Rhetoric to Modern Brain Science. Chicago: The University of Chicago Press, 2006, X+194 Pp. ISBN-13: 978-0-226-30980-4, Paperback ($ 22). [REVIEW] Hobbes Studies 25 (2):233-235.
    This paper discusses sovereignty and examines in detail Hobbes's debates with the two leading legal theorists of his day, Coke and Hale, both Lord Chief Justices of the King's Bench. I argue that Hobbes came to change his mind somewhat about the desirability of divided sovereignty by the time, near the end of his life, that he wrote the Dialogue . But I also argue that Hobbes should have developed more than a very thin conception of the rule of law. (...)
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  8. Timo Airaksinen (2012). Great Books, Bad Arguments: Republic, Leviathan and The Communist Manifesto. Hobbes Studies 24 (2):192-195.
  9. Timo Airaksinen (2011). Starting with Hobbes. Hobbes Studies 23 (2):189-192.
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  10. Timo Airaksinen (1993). Hobbes on the Passions and Powerlessness. Hobbes Studies 6 (1):80-104.
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  11. Samuel Ajzenstat (1993). Hobbes and Manu. Social Philosophy Today 9:87-100.
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  12. J. McKenzie Alexander (2001). Group Dynamics in the State of Nature. Erkenntnis 55 (2):169-182.
    One common interpretation of the Hobbesian state of nature views itas a social dilemma, a natural extension of the well-knownprisoner''s dilemma to a group context. Kavka (1986)challenges this interpretation, suggesting that the appropriate wayto view the state of nature is as a quasi social dilemma. Iargue that Hobbes''s remarks on the rationality of keeping covenantsin the state of nature indicate that the quasi social dilemma doesnot accurately represent the state of nature. One possiblesolution, I suggest, views the state of nature (...)
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  13. Andrew Alexandra (1992). Should Hobbes's State of Nature Be Represented as a Prisoner's Dilemma? Southern Journal of Philosophy 30 (2):1-16.
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  14. Andrew Alexandra (1989). All Men Agree On This--Hobbes On The Fear Of Death And The Way To Peace. History of Philosophy Quarterly 6 (January):37-55.
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  15. Keith Algozin (1975). Hobbes' Citizen. Proceedings of the American Catholic Philosophical Association 49:198-207.
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  16. Carlo Altini (2010). 'Potentia' as 'Potestas': An Interpretation of Modern Politics Between Thomas Hobbes and Carl Schmitt. Philosophy and Social Criticism 36 (2):231-252.
    The present article discusses the relationship between might ( potentia ) and power ( potestas ) as it has unfolded throughout the modern age, from Thomas Hobbes to Carl Schmitt. Hobbes indicates the way forward for a progressive linguistic and conceptual coincidence of potentia and potestas : the goal of Hobbesian political philosophy (the search for peace and security) necessitates the reduction of potentia to potestas through the elimination of the content of actus . Schmitt accepts this reduction, by assigning (...)
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  17. Carlo Altini (2006). Hobbes in der Weimarer Republik. Carl Schmitt, Leo Strauss Und Die Krise der Modernen Welt. Hobbes Studies 19 (1):3-30.
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  18. Elizabeth Anderson (1995). Ideals as Lnterests in Hobbes' Leviathan. International Studies in Philosophy 27 (2):123-124.
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  19. Jeremy Anderson, A Kinder, Gentler Hobbes.
    I want to present a new interpretation of Hobbes, in particular of what he was up to when he wrote Leviathan. In order to do this I will examine how he viewed the problem of social disorder and how he intended for that problem to be solved. I will argue that although he held that maintaining a credible threat of punishment for wrongdoing is necessary for social order, to Hobbes it is not sufficient; unless the subjects are properly educated the (...)
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  20. Jeremy Anderson (2012). Hobbess Demanding Consequentialism: Comments on Bernard Gerts Hobbes: Prince of Peace. Hobbes Studies 25 (2):188-198.
    I take issue with Bernard Gert's interpretation of Hobbes on two main points. First, I argue that Hobbes's moral theory reduces to a sophisticated form of consequentialism. Second, I argue that Hobbes's moral theory is more demanding than Gert's interpretation, and some of Hobbes's own remarks, make it appear. I focus on Gert's reading of Hobbes's second law of nature, and argue that the law presents us with a Hobson's choice-that is, the appearance of a choice of how much liberty (...)
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  21. Jeremy Anderson (2003). The Role of Education in Political Stability. Hobbes Studies 16 (1):95-104.
    Currently the dominant interpretation of Hobbes in the field of moral and political philosophy is as a social contract theorist: that he legitimates moral rules and sovereign power by arguing that we would agree we are better off obeying a sovereign than living in a state of nature, and that we are best off if that sovereign is an absolute monarch. There are interesting alternatives to this reading of Hobbes—Warrender’s divine-command interpretation and Boonin-Vail’s virtue theory interpretation, to name just two—but (...)
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  22. Sharon Anderson-Gold (2012). Philosophers of Peace: Hobbes and Kant on International Order. Hobbes Studies 25 (1):6-20.
    In their theories of international order, Hobbes and Kant are not as far apart as earlier interpreters have claimed. Both consider peace between states and mutual respect for their sovereign independence to be necessary for securing domestic order. For both Hobbes and Kant, order arises from the very “independency“ of states in a manner that is different from the independence of individuals in a state of nature. Both regard the independency of states and their commitment to the prosperity of their (...)
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  23. Benoît Angelet (1979). Une Logique de L'Ignorance: La Dialectique du Pouvoir Dans la Lignée de Bacon, Descartes Et Hobbes. Philosophica 24.
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  24. Jacqueline Michèle Ansart (1977). Hobbes Et Freud. Par Jean Roy. La Philosophie au Canada: Une Série de Monographie — 3. Halifax, Canadian Association for Publishing in Philosophy, Dalhousie University Press, 1976. 95 P. [REVIEW] Dialogue 16 (01):181-183.
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  25. Lee C. Archie (1995). An Analysis of "The Hobbes Game". Teaching Philosophy 18 (3):257-268.
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  26. Jean-Robert Armogathe (2010). Skepsis. Le Débat Des Modernes Sur le Scepticisme. Montaigne, le Vayer, Campanella, Hobbes, Descartes, Bayle (Review). Journal of the History of Philosophy 48 (2):pp. 241-243.
  27. Aurelia Armstrong (2009). Natural and Unnatural Communities: Spinoza Beyond Hobbes. British Journal for the History of Philosophy 17 (2):279-305.
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  28. Richard J. Arneson (1987). Locke Versus Hobbes in Gauthier's Ethics. Inquiry 30 (3):295 – 316.
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  29. Robert Arp (2002). Re-Thinking Hobbes's Materialistic and Mechanistic Projects. Hobbes Studies 15 (1):3-31.
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  30. Richard Ashcraft (1988). Political Theory and Practical Action: A Reconsideration of Hobbes's State of Nature. Hobbes Studies 1 (1):63-88.
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  31. Richard Ashcraft (1978). Ideology and Class in Hobbes' Political Theory. Political Theory 6 (1):27-62.
  32. O. Astorga (ed.) (2009). Suite Hobessiana, Cuatro Ensayos: Imaginación, Antropología, Poder y Religión. Fondo Editorial de la Facultad de Humanidades y Educación, Universidad Central de Venezuela.
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  33. Omar Astorga (2011). Hobbes's Concept of Multitude. Hobbes Studies 24 (1):5-14.
    In this brief article I expound some uses that Hobbes gave to the concept of multitude. Firstly, I explain the distinction between "people" and "multitude", the confusion of which was regarded in De Cive as a cause of sedition. The plural and disunited character of the multitude is highlighted, in comparison with the unity that constitutes the people. Secondly, I show that Hobbes, beyond the cited distinction, makes a relevant use in Leviathan of the principle of representation, in order to (...)
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  34. Omar Astorga (2009). Perspectivas Latinoamericanas Sobre Hobbes. Hobbes Studies 22 (1):114-117.
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  35. Omar Astorga (2000). Una Relectura de Hobbes a Través de la Idea de Imaginación. Hobbes Studies 13 (1):58-76.
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  36. John Aubrey, A Brief Life of Thomas Hobbes.
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  37. C. E. Ayres (1919). Thomas Hobbes and the Apologetic Philosophy. Journal of Philosophy, Psychology and Scientific Methods 16 (18):477-486.
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  38. Laurie M. Bagby (2007). Hobbes's Leviathan: Reader's Guide. Continuum.
  39. Sidney Ball (1900). Book Review:English Political Philosophy From Hobbes to Maine. William Graham. [REVIEW] Ethics 10 (4):520-.
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  40. Albert G. A. Balz (1939). The Indefensibility of Dictatorship--And the Doctrine of Hobbes. Journal of Philosophy 36 (6):141-155.
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  41. Jeffrey Barnouw (1988). Persuasion in Hobbes's Leviathan. Hobbes Studies 1 (1):3-25.
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  42. Jeffrey Barnouw (1983). Das Philosophische System von Thomas Hobbes. The Review of Metaphysics 37 (1):159-160.
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  43. Jeffrey Barnouw (1980). Hobbes's Causal Account of Sensation. Journal of the History of Philosophy 18 (2):115-130.
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  44. Deborah Baumgold (2005). Ross Harrison, Hobbes, Locke, and Confusion's Masterpiece (Cambridge: Cambridge University Press, 2003), Pp. 281. Utilitas 17 (3):348-349.
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  45. Deborah Baumgold (2005). Hobbes's and Locke's Contract Theories: Political Not Metaphysical. Critical Review of International Social and Political Philosophy 8 (3):289-308.
    Abstract Inspired by Rawls?s admission that his twentieth?century contract theory builds in the parochial horizon of modern constitutional democracy, this essay critically examines two truisms about seventeenth?century contract theory. The first is the stock view that the English case is irrelevant to the logic of Leviathan and the Second Treatise. To the contrary, I argue that their political conclusions depend on introducing constitutional and legal ?facts?, in particular, facts about the constitution of the English monarchy. Second, I challenge the Whiggish (...)
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  46. Deborah Baumgold (1988). Hobbes's Political Theory. Cambridge University Press.
    Chapter Introduction Hobbes's political doctrine presents the unusual feature that it has given rise to an "official" interpretation, in terms of which, ...
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  47. Bernard H. Baumrin (2000). Hobbes' Christian Commonwealth. Hobbes Studies 13 (1):3-11.
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  48. Bernard H. Baumrin (1969). Hobbes's Leviathan. Belmont, Calif.,Wadsworth Pub. Co..
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  49. Laura Bazzicalupo (1996). Hannah Arendt on Hobbes. Hobbes Studies 9 (1):51-54.
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  50. J. I. Beare (1896). Von Fredinand Tonnies, Hobbes Leben Und Lehre. Mind 5 (20):573-574.
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  51. François Beets (2002). Les Questions Concernant la Liberté, la Nécessité Et le Hasard (Controverse Avec Bramhall, II) Thomas Hobbes Introduction, Notes, Glossaires Et Index Par Luc Foisneau, Traduction Par Luc Foisneau Et Florence Perronin Collection «Bibliothèque d'Histoire de la Philosophie» Paris, Librairie Philosophique J. Vrin, 1999, 457 P. [REVIEW] Dialogue 41 (02):389-.
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  52. Ronald Beiner (2010). Civil Religion: A Dialogue in the History of Political Philosophy. Cambridge University Press.
    Machine generated contents note: Part I. Machiavelli, Hobbes, Rousseau: Three Versions of the Civil Religion Project: 1. Rousseau's problem; 2. The Machiavellian solution: paganization of Christianity; 3. Moses and Mohammed as founder-princes or legislators; 4. Re-founding and 'filiacide': Machiavelli's debt to Christianity; 5. The Hobbesian solution: Judaicization of Christianity; 6. Behemoth: Hobbesian 'theocracy' versus the real thing; 7. Geneva Manuscript: the apparent availability of a Rousseauian solution; 8. Social Contract: the ultimate unavailability of a Rousseauian solution; Part II. Responses to (...)
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  53. David R. Bell (1969). What Hobbes Does with Words. Philosophical Quarterly 19 (75):155-158.
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  54. David Berman (1986). Some Light on the Hidden Hobbes. Topoi 5 (2):197-199.
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  55. Jean Bernhardt (1981). Intelligibilité Et Réalité Chez Hobbes Et Chez Spinoza. Dialogue 20 (04):714-732.
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  56. Howard R. Bernstein (1980). Conatus, Hobbes, and the Young Leibniz. Studies in History and Philosophy of Science Part A 11 (1):25-37.
  57. Martin Bertman (2009). Editor's Review. Hobbes Studies 22 (1):105-110.
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  58. Martin Bertman (2009). A Note From the Editor. Hobbes Studies 22 (1):1-1.
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  59. Martin Bertman (2007). Editor's Comments. Hobbes Studies 20 (1):1-1.
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  60. Martin Bertman (2007). Hobbes on Miracles (and God). Hobbes Studies 20 (1):40-62.
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  61. Martin Bertman (2005). Editors Comment. Hobbes Studies 18 (1):2-2.
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  62. Martin A. Bertman (2001). Conatus in Hobbes' De Corpore. Hobbes Studies 14 (1):25-39.
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  63. Martin A. Bertman (1999). Sociology and Hobbes. Hobbes Studies 12 (1):90-102.
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  64. Martin A. Bertman (1997). Justice and Contra-Natural Dissolution. Hobbes Studies 10 (1):23-37.
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  65. Martin A. Bertman (1991). Body and Cause in Hobbes: Natural and Political. Longman Academic.
  66. Martin A. Bertman (1990). God and Man: Action and Reference in Hobbes. Hobbes Studies 3 (1):18-34.
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  67. Martin A. Bertman (1990). Hobbes. International Studies in Philosophy 22 (1):134-135.
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  68. Martin A. Bertman (1989). Heidegger on Hobbes. Hobbes Studies 2 (1):104-125.
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  69. Martin A. Bertman (1988). Semantics and Political Theory in Hobbes. Hobbes Studies 1 (1):134-143.
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  70. Martin A. Bertman (1978). Hobbes and Performatives. Crítica 10 (30):41 - 53.
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  71. Martin A. Bertman (1977). Hobbes' Homo Lupus Covenanted. International Studies in Philosophy 9:23-42.
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  72. Martin A. Bertman (1975). Hobbes on 'Good'. Southwestern Journal of Philosophy 6 (2):59-74.
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  73. Martln A. Bertman (2003). Hobbes and the Paradoxes of Political Origins. International Studies in Philosophy 35 (4):319-321.
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  74. Anat Biletzki (2000). Thomas Hobbes: Telling the Story of the Science of Politics. Philosophy and Rhetoric 33 (1):59-73.
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  75. Anat Biletzki (1994). Thomas Hobbes on "The General Use of Speech". Hobbes Studies 7 (1):3-27.
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  76. Ken Binmore (2006). Why Do People Cooperate? Politics, Philosophy and Economics 5 (1):81-96.
    Can people be relied upon to be nice to each other? Thomas Hobbes famously did not think so, but his view that rational cooperation does not require that people be nice has never been popular. The debate has continued to simmer since Joseph Butler took up the Hobbist gauntlet in 1725. This article defends the modern version of Hobbism derived largely from game theory against a new school of Butlerians who call themselves behavioral economists. It is agreed that the experimental (...)
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  77. Alexander Bird (1996). Squaring the Circle: Hobbes on Philosophy and Geometry. Journal of the History of Ideas 57 (2):217–31.
    Hobbes' geometrical disputes are significant since they highlight several important strands in his thought - issues concerning the right to make definitions, his anti-clericalism, the maker's knowledge argument and his objections to algebra. These are examined, and the foundational position, according to Hobbes, of geomentry in relation to philosophy, science and technology, explained and discussed.
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  78. Peg Birmingham (2011). Arendt and Hobbes: Glory, Sacrificial Violence, and the Political Imagination. Research in Phenomenology 41 (1):1-22.
    The dominant narrative today of modern political power, inspired by Foucault, is one that traces the move from the spectacle of the scaffold to the disciplining of bodies whereby the modern political subject, animated by a fundamental fear and the will to live, is promised security in exchange for obedience and productivity. In this essay, I call into question this narrative, arguing that that the modern political imagination, rooted in Hobbes, is animated not by fear but instead by the desire (...)
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  79. Rüdiger Bittner (1983). Thomas Hobbes' Staatskonstruktion: Vernunft Und Gewalt. Zeitschrift für Philosophische Forschung 37 (3):389 - 403.
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  80. Sam Black (1997). Science and Moral Skepticism in Hobbes. Canadian Journal of Philosophy 27 (2):173 - 207.
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  81. Jan H. Blits (1990). Hobbesian Dualism: Hobbes's Theory of Motion. Southern Journal of Philosophy 28 (2):135-147.
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  82. Jan H. Blits (1989). Hobbesian Fear. Political Theory 17 (3):417-431.
  83. Hans W. Blom (2012). Deborah Baumgold, Contract Theory in Historical Context. Essays on Grotius, Hobbes, and Locke. Brill 2010. 190 Pp. ISBN 9789004184251. [REVIEW] Grotiana 33 (1):158-159.
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  84. Norberto Bobbio (1993). Thomas Hobbes and the Natural Law Tradition. University of Chicago Press.
    Pre-eminent among European political philosophers, Norberto Bobbio has throughout his career turned to the political theory of Thomas Hobbes. Gathered here for the first time are the most important of his essays which together provide both a valuable introduction to Hobbes's thought and a fresh understanding of Hobbes's place in the theory of modern politics. Tracing Hobbes's work through De Cive and Leviathan , Bobbio identifies the philosopher's relation to the tradition of natural law. That Hobbes must now be understood (...)
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  85. Niall Bond (2011). Rational Natural Law and German Sociology: Hobbes, Locke and Tönnies. British Journal for the History of Philosophy 19 (6):1175 - 1200.
    While the roots of modern German sociology are often traced back to historicism, the importance of rational natural law in the inception of the founding work of German sociology, Gemeinschaft und Gesellschaft by Ferdinand Tönnies, intended as a ?creative synthesis? between rational natural law and romantic historicism, should not be overlooked. We show how in his earliest scholarly work on Thomas Hobbes and John Locke the shift in the meaning of the two concepts ?Gemeinschaft? and ?Gesellschaft? represents a departure from (...)
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  86. David Boonin (1999). Hobbes and the Paradoxes of Political Origins. Philosophical Review 108 (1):146-151.
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  87. David Boonin (1998). The Cambridge Companion to Hobbes. Philosophical Review 107 (3):491-494.
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  88. David Boonin (1994). Thomas Hobbes and the Science of Moral Virtue. Cambridge University Press.
    In Leviathan Thomas Hobbes defines moral philosophy as 'the science of Virtue and Vice', yet few modern readers take this description seriously. Moreover, it is typically assumed that Hobbes' ethical views are unrelated to his views of science. Influential modern interpreters have portrayed Hobbes as either an amoralist, or a moral contractarian, or a rule egoist, or a divine command theorist. David Boonin-Vail challenges all these assumptions and presents a new, and very unorthodox, interpretation of Hobbes's ethics. He shows that (...)
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  89. Luc Borot (2012). Behemoth or the Long Parliament. Hobbes Studies 24 (2):189-191.
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  90. Gianfranco Borrelli (1996). Prudence, Folly and Melancholy in the Thought of Thomas Hobbes. Hobbes Studies 9 (1):88-97.
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  91. Gilbert Boss (2003). La Doctrine Libertine de Hobbes. Hobbes Studies 16 (1):15-40.
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  92. Gilbert Boss (1996). Raison Et Convention, Ou la Raison Politique Chez Hobbes. Hobbes Studies 9 (1):55-70.
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  93. Gilbert Boss (1991). La Décision Métaphysique de Hobbes. Conditions de la Politique Yves Charles Zarka Paris, Vrin, 1987, 407 P., 210 FF. Dialogue 30 (1-2):180-.
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  94. Gilbert Boss (1988). Système Et Rupture Chez Hobbes. Dialogue 27 (02):215-.
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  95. Aryeh Botwinick (1983). Hobbes's Concept of Law and Representation: Some Reflections on Past and Future. Journal of Social Philosophy 14 (1):34-51.
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  96. Noel Boulting (2005). Ought Hobbes's Natural Condition of Mankind Be Represented As A Prisoner's Dilemma ? Hobbes Studies 18 (1):27-49.
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  97. Richard Bourke (2009). Book Symposium: Hobbes and Political Theory Introduction: Hobbes, Language and Liberty. Hobbes Studies 22 (2):161-170.
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  98. John Bowle (1969). Hobbes and His Critics. New York, Barnes & Noble.
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  99. John Bramhall (1995). The Catching of Leviathan, or the Great Whale. In G. A. J. Rogers, Robert Filmer, George Lawson, John Bramhall & Edward Hyde Clarendon (eds.), Leviathan: Contemporary Responses to the Political Theory of Thomas Hobbes. Thoemmes Press.
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  100. John Bramhall (1658/1977). Castigations of Mr. Hobbes, 1658. Garland Pub..
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